New Queerness Links

Link Law
Refuse to become the happy queer cannibals of the
necropolitical state
Haritaworn et al. 14 [Jin Haritaworn, Assistant Professor of Gender,
Race and Environment at York University in Toronto, Silvia Posocco is Lecturer,
Department of Psychosocial Studies, Birkbeck College, University of London,
Adi Kuntsman is Simon Research Fellow at the University of Manchester,
"Introduction" in "Queer Necropolitics" (2014) Routledge University Press,
tony]
One way to think crucially and responsibly about queer politics in these times
is to refuse the call to become what we call happy queers (or, indeed,
nostalgic queers) whose recruitment for sexual celebration serves to
euphemize and accelerate the death of Others who for some of us
indeed include our own. Instead, we must attend to the forces that prepare
queer and indeed non-queer bodies for premature death. Yet our motivation
must be to go much farther, to foster the survival of those who were meant
to perish but are not disposable, to repeat Che Gossetts moving words.
What would a politics, queer or otherwise, that is serious about such a
resistant and allied task look like? How can we engage in unalienated
politics, where safe spaces are not won by reproducing cannibalistic,
criminalizing, and pathologizing regimes or by inserting ourselves
into militarizing and security logics, and where the violence of the
most powerful (such as the racist and neo/colonial state, the market,
the prison, and the hospital) is scandalized at least as loudly as the
acts of those thus subjugated? We see the necropolitical as one in range
of possible told to explore the possibilities of such a politics, since it helps us
make sense of the symbiotic copresence of life and death, manifested ever
more clearly in the cleavages between rich and poor, citizens and noncitizens (and those who can be stripped of citizenship at any moment); the
culturally, morally, economically valuable and the pathological; queer
subjects invited into life and queerly abjected populations marked for
death. Yet this book is in conversation not just with those interested in
testing the promises and limits of a specifically necropolitical gender and
sexuality. More generally, it responds to the new hunger for queerly
theorizing about structural violence and injustice, from tightening borders,
mass incarceration, and the wars without end, to the everyday, banal
workings of the market. On an activist level, this is reflected in the growth
of feminist, queer, and trans movements that radically refigure that
which counts as a queer and trans issue, by moving away from
narrow liberal and identitarian notions of protection, tolerance,
victimhood and visibility and towards careful mappings of the bigger
picture. We are especially encouraged to witness, through international
collaborations such as this, the growth of a radical queer and trans activism
which, stepping into the footsteps of re-radicalized anti-racist feminism, seeks

to fight oppression in all its intersections and manifestations, including the

normalized, the banal, and the systemic. If this has so far largely remained
parochial in the North American context, we hope that projects such as Queer
Necropolitics will help us catch up with the moves of capital and ideology, so
that resistant knowledges, too, may begin to cross-borders and unmap the
geopolitics of violence, abandonment, and death. We hope that this book will
be a stepping stone for forging a transnational lens that is adequate to this
task.

Link Survivalism
The affirmative's ethic of survivalism becomes
instrumentalized under heteronormative frameworks. We
demand a radical queering of survival as we know it
Kouri-Towe 13 [Natalie, renowned Queer scholar and activist, Fuse,
Queer Apocalypse: Survivalism and Queer Life at the End
http://fusemagazine.org/2013/06/36-3_kouri-owe, tony]
Queer adjective Strange, odd, peculiar, eccentric. Also: ofquestionable character; suspicious, dubious.
noun informal colloq. (freq. derogatory). A homosexual; esp. a male homosexual. verb informal To put
out of order; to spoil. Also: to spoil the reputation or chances of (a person); to put (a person) out of favour

The
apocalypse is coming and queers are going to spoil it . As narratives
of impending apocalypse and postapocalyptic survival permeate
our cultural and political landscapes, it becomes increasingly easy to imagine our
end. Whether the end of a sustainable environment, the end of
culture, or the end of global capitalist economies, the end of life
as we know it is both a terrifying possibility and a promising
fantasy of a radically different form of life beyond the present .
Mainstream depictions of postapocalyptic survival largely centre
on the archetypical figure of the male saviour or hero, and
advance a familiar patriarchal instrumentalization of womens
bodies as vessels for the survival of the human species . But what
alternate stories might we tell about the end, and how might a
queer framework reshape our apocalyptic narratives? The
proposal to think queerly about the apocalypse is not an attempt
to rescue apocalypse stories from the insidious reproduction of
hegemonic relations; rather it is an opportunity to playfully
consider what queer approaches to survival at the end might
offer to our rethinking of the present. Apocalyptic narratives are
appealing because we find it hard to imagine a radically different
social and political world without the complete destruction of the
institutions and economies that were built and sustained through
colonial and imperial violence and exploitation. If we are already
thinking and talking about the apocalypse, then queer thinking
about the apocalypse serves as an opportunity for rethinking
narratives of politics in both the future and the present . As global,
structural, economic and political asymmetries accelerate, more
people live in conditions lacking basic resources like food and
water, and increasingly suffer from criminalization and
(with another). To cause (a person) to feel queer; to disconcert,perturb, unsettle. Now rare. [1]

incarceration. It is clear that postapocalyptic survival is also not simply a

fiction but a daily reality for many people. From refugee camps to welfare
reforms, survival is more than an exercise in imagining a different world. But, even for those who are not

We take
pleasure in imagining how we might prepare or attempt survival
in a shifted environment because to imagine how we might live
differently is to introduce new realms of possibility for living
differently in our present. So how can we reconcile both the demand for attending to the
crisis of survival in the present and the fantasy of postapocalypse? Here qu eerness might offer
us some considerations for rethinking the apocalypse and
narratives of survival. Queer Survivalism Survivalism noun A policy of trying to ensure ones
own survival or that of ones social or national group. The practicing of outdoor survival skills. [2] If
survivalism is wrapped up in the preservation of the nation state,
of race, of gender or of our social order in general, then the first
contribution of queerness to the apocalypse is its disruption to
the framing of who and what survives, and how. There can be no
nation in queer postapocalyptic survival, because the nation
presents a foundational problem to queer survival. The nation,
which regulates gender and reproduction, requires normalized
organizations of sexual and family life in order to reproduce or
preserve the national population. If we are already at the end,
then why not consider survival without the obligation of
reproduction and the heteronormative family? Masculinist
narratives of postapocalyptic survival deploy the male protagonist as the
extension of the nation. Here, the male hero stands in the place of the military, the police or
living through conditions of catastrophic loss, thinking about apocalypse is enticing.

the law by providing safety and security to his family and weak survivors like children and animals.

Queer survivalism, on the other hand, disrupts the normative

embodiments of survivalism by redirecting our desires to queer
bodies, opening up survival to those outside of the prototypes of
fitness and health. Because postapocalyptic narratives replicate
racist and ableist eugenic tropes of survival of the fittest, a
queering of survivalism opens up space for thinking about,
talking about and planning for more varied and accessible
frameworks for doing survival. Conversely, a queering of survival
might also open up the option of choosing not to survive, through
the refusal of reproduction or the refusal of life itself. The Queer
Apocalypse Apocalypse noun More generally: a disaster resulting in drastic, irreversible damage to
human society or the environment, esp. on a global scale; a cataclysm. [3] If we are going to imagine the
destruction of the world as we know it, then why not make these fictions meaningful to the present? Lee

If queerness
is a kind of end to the norms and structures of our world, then it
Edelman has argued that queerness is the place of the social orders death drive. [4]

makes sense that queerness might say something meaningful

about imagining the end. Narratives of postapocalyptic survival
function primarily as stories of individual survival against a
hostile world, and often a hostile otherin the form of dangerous
strangers or zombies. These narratives privilege the individual as
the basic unit for survival, replicating the neoliberal values of
individualism. At best, these narratives expand beyond the individual survivor when he is joined
by his immediate family or builds a new family. Queer models of kinship offer
alternate frameworks for imagining survival beyond the
individual, through collectivity and alternative kinships. If we are
going to imagine surviving either our present or our impending
futures, we need collectives to survive. This is old news to people who have long
survived through collective struggle and collective support. This is not to simply produce
a romantic fantasy of a utopian community, but rather to
acknowledge and recognize that strength comes from organizing
together. If capitalist, nationalist, patriarchal, heteronormative
and neoliberal logics tell us that were each responsible for our
own lives, then what better queering can we offer than to
reimagine stories of how we think about survival, or even to
refuse to survive? So what tools do we need for queer survival? First, we need
alternative models for building survival strategies. For instance,
learning how to repurpose everyday objects, everyday networks
and everyday resources. [5] Second, we need to consider models of
communalism, and to develop better ways of communicating and
working through conflict. Third, we need to strategize collectively,
share skills, build skills and foster collaboration. And lastly, we
need to mobilize what queers do bestspoiling, twisting and
perverting the normative narratives that dominate survivalism
and stories of apocalypse.

Link Model Minority

Their analysis of the Asian subject is inherently antiqueer
-- Furthermore their assumption of the positionality of
diasporic nostalgia is problematic, they assume that the
ocean is a space where culture is lost but what do they
say about people for whom their culture never belonged
to them in the first place, for example a queer indian
person who literally has to distance myself from identity
whenever I look back home because queerness is abjected
and gay sex is punishable by life in prison, or the
positionality of the Chinese woman who experiences rape
culture and femicide in the culture she was born into,
they dont do shit about those people except tell them
that their culture was lost when they never belonged to
them in the first place.
Gopinath 5 [Gayatri, associate professor of Social and Cultural Analysis,
director of Asian/Pacific/American Studies @ NYU, Impossible Desires: Queer
Diasporas and South Asian Public Cultures,
http://unrulycrossings.wikispaces.com/file/view/Gopinath_Impossible+Desires
_.pdf, 4-19-5, tony]
The critical framework of a specifically queer diaspora then, may begin to
unsettle the ways in which the diaspora shores up the gender and sexual
ideologies of dominant nationalism on the one hand, and processes of
globalization on the other. Such a framework enables the concept of diaspora
to fulfill the double-pronged critique of the nation and of globalization that
Braziel and Mannur suggest is its most useful intervention. This framework "queers" the
concept of diaspora by unmasking and undercutting its dependence on a
genealogical, implicitly heteronormative reproductive logic. Indeed, while the
Bharatiya Janata Party-led Hindu nationalist government in India
acknowledged the diaspora solely in the form of the prosperous, Hindu,
heterosexual Nnr businessman, there exists a different embodiment of
diaspora that remains unthinkable within this Hindu nationalist imaginary. The
category of "queer" in my project works to name this alternative rendering of
diaspora and to dislodge diaspora from its adherence and loyalty to
nationalist ideologies that are fully aligned with the interests of transnational
capitalism. Suturing queer to diaspora thus recuperates those desires, practices and subjectivities
that are rendered impossible and unimaginable within conventional diasporic and nationalist imaginaries.
A consideration of queerness, in other words, becomes a way to challenge nationalist ideologies by
restoring the impure, inauthentic, nonreproductive potential of the notion of diaspora. Indeed, the urgent
need to trouble and denaturalize the close relationship between nationalism and heterosexuality is
precisely what makes the notion of a queer diaspora so compelling.31 A queer diasporic framework
productively exploits the analogous relation between nation and diaspora on the one hand, and between
heterosexuality and queerness on the other: in other words, queerness is to heterosexuality as the
diaspora is to the nation. If within heteronormative logic the queer is seen as the debates and inadequate

copy of the heterosexual, so too is diaspora within nationalist logic positioned as the queer Other of the
nation, its inauthentic imitation. The concept of a queer diaspora enables a simultaneous critique of
heterosexuality and the nation form while exploding the binary opposition between the nation and

If diaspora needs
queerness in order to rescue it from its genealogical implications ,
queerness also needs diaspora in order to make it more supple in relation
to questions of race, colonialism, migration, and globalization. An emerging
body of queer of color scholarship has taken to task the homonormativity of
certain strands of Euro-American queer studies that center white gay male
subjectivity, while simultaneously fixing the queer, nonwhite racialize d,
and/or immigrant subject as insufficiently politicized and modern.32 My
articulation of a queer diasporic framework is part of this collective project of
decentering whiteness and dominant Euro-American paradigms in theorizing
sexuality both locally and transnationally. On the most simple level , I use
queer to refer to a range of distinct and non-heteronormative practices and
desires that may very well be incommensurate with the identity categories of
gay and lesbian. A queer diasporic formation works in contradistinction to the globalization of
diaspora, heterosexuality and homosexuality, original and copy.

gay identity that replicates a colonial narrative of development and progress that judges all other
sexual cultures, communities, and practices against a model of Euro-American sexual identity.33 Many of
the diasporic cultural forms I discuss in this book do indeed map a cartography of globalization, in
Sharpes terms, in that they emerge out of queer communities in First World global cities such as London,
New York, and Toronto. Yet we must also remember, as Lisa Lowe and David Lloyd point out, that
transnational or neo-colonial capitalism, like colonialist capitalism before it, continues to produce sites of
contradiction that are effects of its always uneven expansion but that cannot be subsumed by the logic of

queer diasporic cultural forms are

produced in and through the workings of transnational capitalism, they also
provide the means by which to critique the logic of global capital itself . The
commodification itself.34 In other words, while

cartography of a queer diaspora tells a different story of how global capitalism impacts local sites by
articulating other forms of subjectivity, culture, affect, kinship, and community that may not be visible or
audible within standard mappings of nation, diaspora, or globalization. What emerges within this
alternative cartography are subjects, communities, and practices that bear little resemblance to the
universalized gay identity imagined within a Eurocentric gay imaginary.